manates from Palestine or Syria, and is
independent of the documents already mentioned; and upon it the
_Constitutions_ themselves very largely depend. It is a mixture of
moral and ecclesiastical instruction. The _Sacramentary of Serapion_
(c. 350), _The Pilgrimage of Etheria_ (_Silvia_) (c. 385), and _The
Catechetical Lectures of Cyril of Jerusalem_ (348) are also of value
in this connexion. In the (so-called) _Constitutions through
Hippolytus_ we have possibly a preliminary draft of the famous 8th
book of the _Apostolical Constitutions_.[2]

Contents.

The Constitutions themselves fall into three main divisions. (i.) The
first of these consists of books i.-vi., and throughout runs parallel to
the _Didascalia_. Bickell, indeed, held that this latter was an
abbreviated form of books i.-vi.; but it is now agreed on all hands that
the Constitutions are based on the _Didascalia_ and not vice versa.
(ii.) Then follows book vii., the first thirty-one chapters of which are
an adaptation of the _Didache_, whilst the rest contain various
liturgical forms of which the origin is still uncertain, though it has
been acutely suggested by Achelis, and with great probability, that they
originated in the schismatical congregation of Lucian at Antioch. (iii.)
Book viii. is more composite, and falls into three parts. The first two
chapters, [Greek: peri charismaton], may be based upon a lost work of St
Hippolytus, otherwise known only by a reference to it in the preface of
the _Verona Latin Fragments_; and an examination shows that this is
highly probable. The next section, cc. 3-27, [Greek: peri cheirotoyioy],
and cc. 28-46, [Greek: peri kayoyoy], is twofold, and is evidently that
upon which the writer sets most store. The apostles no longer speak
jointly, but one by one in an apostolic council, and the section closes
with a joint decree of them all. They speak of the ordination of bishops
(the so-called Clementine Liturgy is that which is directed to be used
at the consecration of a bishop, cc. 5-15), of presbyters, deacons,
deaconesses, sub-deacons and lectors, and then pass on to confessors,
virgins, widows and exorcists; after which follows a series of canons on
various subjects, and liturgical formulae. With regard to this section,
all that can be said is that it includes materials which are also to be
found elsewhere--in the _Egyptian Church Order_ and other documents
already spoken of--and that the precise re